Interfaith marriage is common in U S , particularly among the recently wed

Sarah Zlotnick is a journalist with 10 years of experience and has been a writer in the wedding space for seven years. Her work has appeared in Philadelphia Wedding Magazine, Washingtonian Weddings, Bethesda Magazine, and The Huffington Post. But the consequences of performing these marriages, he reasons, may have unintended consequences for the congregation, one of the first 10 in the country to join the movement, with which 560 synagogues in North America affiliate. The news, analysis and community conversation found here is funded by donations from individuals. Make a gift of any amount today to support this resource for everyone.

  • United Methodist News Service coverage focused on the fact that Chelsea, like her mother, identifies with The United Methodist Church and asked a United Methodist elder be one of the presiders.
  • Tucked within a very long — and very good — essay on friendship that’s in the latest edition of The Atlantic is a beautiful reflection on the seven deadly sins.
  • And, sure, they can also be destroyed by the religious gap between the parties.
  • These interfaith marriages are material representations of a new space in the American religious landscape.

My wife and I have several Jewish female friends in their mid‑30s who are still single. Our Shabbat talk inevitably always turns to the people they are dating and how difficult it is to find a nice, Jewish guy with which to start a Jewish family and raise Jewish children.

The latest data on romance and religion

Anxiety about “continuity,” and whether American Jews’ attachment to Judaism and Jewish institutions will persist, underlies many of the conversations about officiation at interfaith weddings. While the Pew study found most American Jews marrying outside the religion, it also showed that the offspring of intermarriages have become increasingly likely to identify as Jewish in adulthood. In Indonesia, interfaith marriage is legal but culturally discouraged and some religious figures have made it their mission to help couples of different religious backgrounds get married despite societal obstacles. The risks of divorce increase for an interfaith marriage when a husband attends services more frequently or a wife has a more conservative religious outlook. The assumption here is that sharing the same religion is a shortcut to deeper unity. But praying the same words in the same order, or reading the same sacred book through and through again, or singing the same songs are not necessarily a gateway to a meaningful connection. And, as anyone in any relationship will tell you, no two people are alike.

Whereas 43 percent of people raised by similarly religious parents said religion was very important, only 30 percent of people raised by interfaith parents said it was very important. If one parent is religiously unaffiliated, only 9 percent of their children said religion was very important. I think a lot of people actually end up finding it fairly impractical to try to raise children in two faiths or with two competing sets of beliefs. “Forty-four percent of Americans with a spouse who shares their religious affiliation attend services at least once a week. In contrast, 16% of Americans in interfaith marriages attend formal worships services weekly or more often,” the survey reported.

Mike adopts an open approach to creating ceremonies by blending each partner’s traditions, whether Muslim, Jewish, Christian, Hindu, Sikh, Jain, Buddhist, Bahai or non-religious. Research reveals the challenges of partnering with someone of a different faith.

Those facing interfaith marriage problems must communicate with their partner and try to find a compromise. They may also want help from a professional if they struggle to overcome their relationship’s challenges. These factors can contribute to a higher divorce rate in interfaith marriages. However, it is essential to remember that every relationship is different, and not all interfaith marriages will end in divorce. This pressure can be tough to deal with, particularly if you are already feeling insecure about your decision to marry someone from a different faith.

Losing Our Religion

Part II investigates the characteristics of contemporary intermarriages, based upon qualitative research in the form of in–depth interviews with 43 individuals in Christian–Jewish, Christian–Muslim, Christian–Hindu, or Christian–Buddhist marriages. Contrary to the opinions of some prominent voices in religious communities, these contemporary intermarriages are not simply forms of syncretism or secularism; they are much more complex. These couples and families are developing new approaches to religious belief, practice, and communal involvement that challenge normative ideas of what may constitute a religious marriage and family life. An era of ‘interfaith’ marriage (as distinct from ‘interreligious’ marriage) is emerging.

Marriage has become many things, including, in western society, a legal contract. Some modern young couples having children choose not to marry at all. Similarly, older couples have found that not marrying keeps financial arrangements simpler. Indeed, when the Samaritans and the Hebrews were in Babylonian captivity, they did not consider themselves of the same culture or of the same race. The decision to work together and survive seemed to give birth to emotions that brought couples together to work through custom and rite.

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